The story of the destruction of Dakşha’s sacrifice is (even textually) similar to that in Mbh Shānti 284 as many verses are common to both texts. But here in the introduction, we have a discussion about the concept of Time, the seasons and Pitris.
Sūta said:
1. Even as Brahmã was creating sons formerly in the Şvayambhuva Manvantara waters,2 human beings, Asuras and Devas were born.
2. gātratah (in Bd.P.I.2.13.1) ‘From the limbs’ is a better reading.
2. While he thought upon Pitris (lit. like Pitris), the Pitris (Manes) were born. Their creation has been described before. Its details are being narrated now.
3. On seeing the creation of Devas, Asuras and human beings, god Brahmă said1 (to himself i.e. conceived a new creation). While he thought upon Pitris, they were born.2
1. abhyamanyata (Bd. P.I.2.13.3) took pride in them’.
2. upayakṣhitā” in the text is obscure upapakshatah, ‘from the flanks’ in op. chit is better. Pa and ya in Devanagari script are always confused.
4. The six seasons (the spring etc.) are called the Pitris. The Vedic Shruti declares: “The seasons are the Pits-Devas”3
3. The identification of seasons (Rutus) with Pitris is as old as Tait. Br. (1.4.10.8) which states:
athartavaḥ pitarah prajāpatim pitri-yaj nenāyajanta!
Rutus are Pitris. They offered Pitri-yajna to Prajāpati, their father’. The identification of Rutus & Pitri is endorsed by Manu III. 217.
shad rutumshcha namas-kuryat
Pitruneva cha mantra-vit!
Also vide w. 7, 11 below.
5. In all the Manvantaras, past and future (the same is repeated). Formerly these were born in the auspicious Manvantara (called) Svayambhuva.
6. They (Pitris) are known by the names Agnishvätta4 and Barhişhadas. Those of them who were householders but did not perform yajnas are remembered as Agniśhvāttas. They were not Ahitāgnis (who maintain regularly the sacred fire).
4. For classification of Pitris see supra ch. 1, p. 10, note 2 also.
7. Those (of the Pitris) who performed sacrifices (and pressed Soma-juice) are the Pitris called Soma-pithins. Those Pitris who maintained the sacred fire (while on the earth) are remembered as Barhishad Pitris. In the scriptures, the decision that seasons are the Pitri-devas is approved.
8-9. The months of Madhu and Mādhava (Chaitra and Vaisakha) should be known as Rasas (juicy); those of Shuchi and Shukra (Jyestha and Aşhadha) are Suşhmins (lustrous). Those of Nabhas and Nabhasya (Shravana and Bhadrapada) are cited as jivas; those of Isha and Urja (Āśhvina and Kārtika) are ambrosial; those of Saha and Sahasya (Märgaśhīrṣha and Pausha) are called manyumān (angry) and those of Tapas and Tapasya (Māgha and Phälguna) are terrible and cold.5
5. The nomenclature Madhu, Madhava etc. for modern months Chaitra, Vaišhākha etc. is the orignal and older one (Kane HD, V. Part I, p. 668).
10. The periods of time (called seasons) are six. In them are included (periods of time called) months. These seasons are said to be sentient and insentient.
11. The seasons are the sons of Brahma. They identify themselves with the months and fortnights as their stations.
12-13. Through the change of their abodes, these Abhimānins (deities who identify) will be recognizable. Day, night, month, season, tropical transits of the sun (a half year) and year constitute the abodes of the deities. Nimeşhas, Kalās, Kāşhthas, Muhūrtas, days and nights constitute the units of time.
14. Since these are stationed in them or since these identify with them, they are known as identifiers. I shall explain them. Understand.
15. The units of time are the Tithis of Parvans, the junctions; the fortnights are the halves of months: two fortnights make a month and two months constitutes a Rutu (season).
16. Three seasons constitute an Ayana. The two Ayanas, the southern and the northern, constitute a year which is a fixed period (Sumeka). Such are the positions of identifiers.
17. The sons of the season are five (viz. human beings, quadrupeds, birds, reptiles and trees). They are characterised by their seasonal changes.
18. Since the mobile and immobile beings are born of Artavas (seasonal changes, menstruation etc.), the seasonal changes are their fathers and seasons are grandfathers.
19. It is from Sumeka* (fixed period of time) that beings are born and die. Hence Sumeka is remembered as the great-grand father of the subjects.
*Vatsara ‘a year’ in Bd. P. ibid. v. 21.
20. Due to their having the same name, the same essences and the same nature, Sthānins (deities abiding in a particular Sthāna or unit of time) are declared to be identical with the sthānas.
21. He who is known as Prajapati, is a year. A year is Agni. It is also called Ruta by Brāhmaṇas.
22. Since they are born of Ruta, the seasons are called Rutus.
The months too are born of them. The Rutus are six in number and the five Ārtavas arc their sons.
23. The flowering period of bipeds, quadrupeds, birds, reptiles and immovable beings is called Kālārtava (the seasonal change?).
24. The state of being Rutu and Ārtava is declared as father- hood. Hence the seasons and Artavas should be known as Pitris.
25. Since beings are born of them through the Rutu-Kāla (period favourable for conception, the Rutu period), these Artavas are also Pitris-So we have heard (it reported).
26. The (deities) identifiers with Kala (period of time) continue to stay in all Manvantaras conditioned and regulated by their identification with their positions.
27. The Pitris are of two types, the Agnishvättas and Barhişhads. Two famous daughters were born of the Pitris.
28. They were Menā and Dhariņi both of whom supported the universe. Bath of them were beautiful, propounders of the Vedas and practitioners of Yoga. Pitris gave both their daughters for the increase of Dharma.
29. Mena was the mind-born daughter of the Agnishvāttas. Dhåriņi was the mind-born daughter of the Barhishads.
30. The Barhişhads, known as Somapithins gave Dhäriņi to Meru in marriage.
31. Agnişhvāttas gave Menā to Himalaya as wife. Their grandsons were known. Now listen to (the details of) the grand- children.
32. Menā, the wife of Himayat, gave birth to Maināka and to the river) Gangā who became the wife of the briny Sea. Maināka’s younger brother was Krauncha whence the continent Krauncha got its name.
33-34. Dhāriņi, wife of Meru, gave birth to Mandara abounding in divine herbs and to three famous daughters- Vela, Niyati and the third Ayati. Ayati became the wife of Dhātri and Niyati was married to Vidhātru.
35. Their progeny are glorified (as existing) in Svāyambhuva Manvantara. Velā bore to Sagara (the Sea) a daughter of noble qualities.
36. The daughter of the Sea called Săvarņā1 became the wife of Prăchinabarhis. Savarņà that daughter of the Sea (Samudra) (married to Prāchīnabarhis) gave birth to ten Prachetas who were the masters of the science of archery.
1. Savarnina in the text is incorrect as the next line records her name as Såvarna-Samudri.
37. As a result of the curse of Shiva, Dakşha, the son of the self-born god Brahmā, was reborn as their son2 in the Chākṣhuşha Manvantara.”
2. The story of the second birth of Daksha is told here as in this birth Daksha became a descendant of Pitris. The story of the destruction of Dakşha’s sacrifice is found in Mbh-Shanti 283 and many Purāņas like KP. I.14, 15, NP uttara bhāga 66 & others. Probably it is a part of social memory of some ancient conflict between Karma Märga or Yajña cult and some Shaivite (Päśhupata?) cult or Jñana Märga.
38. On hearing this, Shamshapāyana asked Sūta, “How was Dakşha born in the Chakşhuşha Manvantara formerly, as a result of the curse of Shiva? Narrate this in detail to us who ask you.”
39. Thus requested, Sūta narrated the episode of Daksha and the occasion of Shiva’s curse, after addressing Shāmshapāyana,
40-41. Dakşha had eight daughters whom I have already mentioned to you. He invited them from their homes and welcomed them at his house. They stayed in their father’s house duly honoured. But the eldest (of them) Satī, wife of Shiva, was not invited by him out of hatred for Shiva.
42. Shiva, the son-in-law, (being) stable (enveloped in his own brilliance) never bowed to his father-in-law Dakşha.
43. Knowing that her sisters had gone to their father’s, Satī, though not invited, went to her father’s house.
44. Highly infuriated (with wrath), the goddess spoke to, Dakşha: “O Lord! How is it that you have done this despicable act of dishonouring me by according greater honour to younger daughters?
45. I am the eldest and the most excellent daughter. It does not behove you to be discourteous to me”. Thus addressed, Dakşha, with his eyes reddened with anger retorted:
46. “You are the most excellent of my daughters, foremost and most worthy of my respect for ever. Their husbands too are worthy of my respect always.
47. O Sati, they are better in qualities and are more deserving than Shiva. They are good ascetics, absorbed in Brahman, righteous and great Yogins.
48. These sons-in-law of mine, viz. Vasishtha, Atri, Pulastya, Angiras, Pulaha, Kratu, Bhrugu and Marichi are very great.
49. Shiva is my enemy. But you are his heart and soul, and vice versa. You are devoted to him. Hence I do not honour and welcome you.”
50. So said Dakṣha with the deluded mind, resulting in a curse to himself and to the great sages mentioned.
51. Thus addressed, the infuriated Sati spoke to her father- “Since you insult me, who am pure in speech, mind and acts, I cast off this body, O father, born of you.”
52. Then goddess Sati, dejected and infuriated due to the insult, spoke after bowing mentally to Shiva.
53. “Wherever I am reborn with another refulgent body, I, undeluded and righteous, will attain the status of the righteous wife of Shiva alone.”
54. She sat there itself with her Ātman in Yogic communion. She mentally retained the Agneyi Dhāraņā.
55. Fire came out of all limbs of her body and was blown by the wind, from the Āgneyi Dharanā. It reduced her to ashes.
56. On hearing about the death of Sati, and on understanding their conversation precisely, the trident-bearing Shiva became furious with Daksha and other sages.
57-58. “O Daksha, since for my sake pure, sinless Sati had been insulted and all other daughters were praised along with their husbands, they will die (attain Yama’s region) and will be born again as persons not born of womb, when I perform an other sacrifice.
59. They will be there when Brahma will offer sour gruel in fire in the Chākşhuşha Manvantara.”
After cursing the sages he addressed Dakşha again.
60. “There will be a king Chākshusha in the family of Chakşhuşha Manu. He will be the grandson of Pràchinabarhis and the son of Prachetas.
61. When the Chākşhuşha Manvantara comes you will be born, by the name of Dakşha, of Mărişhă (also Marşhā), daughter of trees.”
Daksha said:
62. “O evil-minded one, I will be putting up obstacles to you, there also, again and again in the rites of virtue (Dharma), wealth and love (Kama).
63. Since you spoke cruelly of the sages for my sake, the Brāhmaṇas will never worship you in their sacrifice where they worship Devas.
64. After offering Ahutis (to you) they will offer water (as purification) in your rites; you will stay here on the earth) to the end of the Yuga”.
Rudra said:
65. “The earth is called the first among the worlds. At the behest of Brahmā, I shall sustain that world.
66. In this sphere the worlds and suns stand surrounded (by oceans). I support them always but not at your behest.
67. Devas are classified into four castes. They take meals together (through fire). I shall not take meals with them. They will give me meals separately”. Thereafter Rudra is not worshipped with Devas. He is worshipped separately.
68. Then thus cursed angrily by Rudra of unmeasured brilliance, Daksha abandoned his body of Svayambhuva Manvantara and was born among human beings.
69. After realizing the Lord, the master of all knowledge, Daksha worshipped him with great sacrifices along with Devas.
70. When the Vaivasvata Manvantara arrived, Himavat, king of mountains, begot of Mena, a daughter named Umā who had been Sati (in her previous birth).
71. She, being Sati formerly, now became Umā. She is the joint performer of rites with Shiva who never forsakes her as long as he wishes to remain in the Manvantaras here.
72-73. Just as Aditi is devoted to Kaśhyapa, son of Marichi, Shri is attached to Narayana, Shachi to Indra, Kirti to Vishnu, Ruchi to Sūrya, and Arundhati to Vasişhtha, so she was devoted to Shiva. These gentle ladies never forsake their husbands. When the cycles of Kalpas recur, they are born along with them.
74. Thus Daksha was born as the son of Prachetas in the Chākşhuşha Manvantara. He was the grandson of Prāchinabarhis and the son of Prachetas.
75. It is said that as a result of Rudra’s curse, he was born in Mārşhă by the tenth Prachetas in this second Manvantara,
76. All the great sages, Bhrugu and others, were born formerly in the first Tretă Yuga. They assumed body from Varuņa at the sacrifice of the great god.
77. Thus the mutual enmity of Daksha Prajapati and Lord Shiva continued from their previous existence.
78. Hence, intense enmity should never be pursued even with enemies. Due to merits and demerits, a living being does not leave off (forget) the awareness of what was intensly conceived in the previous existence. Hence an intelligent person should use discretion in his actions.
The sages enquired:
79. O Sūta, how was the horse sacrifice of Daksha Prajāpati, son of Prachetas, destroyed in Vaivasvata Manvantara?
80. How did Daksha propitiate the lord who was enraged at the death of Sati? We wish to know this. Please narrate this precisely.
Sūta replied:
81-82. O excellent Brāhmaṇas, formerly the lord was seated as if on a couch, on the excellent mountain Meru, bedecked by minerals, on its peak Jyotishka, famous in the three worlds. This peak is open to the sun and is adorned with jewels. It is immeasurable and unthwartable. It is bowed to by all the worlds.
83. Parvati, daughter of the Himavat, remained always by his side. The noble Adityas and Vasus of immeasurable strength were also present.
84. Similarly, the noble Aśhvins, the most excellent physicians, and king Vaiśhravana surrounded by the Guhyakas, were present.
85. Kubera, the lord of Yakshas, the glorious lord residing in Kailasa, and the great sage Uśhanas worshipped him. So also Sanatkumara and other sages.
86. Similarly the celestial sages Angiras and others, Vishvävasu Gandharva, Närada and Parvata were present.
87. Many groups of Apsaras-s came there. Pure, pleasing, wind blew wafting different kinds of sweet smell.
88-89. The trees were in full bloom with the flowers of all seasons. The Vidyādharas, Siddhas, ascetics and other living beings (and goblins) assuming various forms began to worship the great lord Pashupati.
90. Great and terrible Räkşhasas and. Pishachas were seen there assuming various forms and holding different kinds of weapons lifted up.
91-92. The attendants of the lord who were as brilliant as Fire-god stood there. Lord Nandiśhvara stood in the service of the lord, wielding the blazing trident shining with its brilliance. O excellent Brahmanas, Ganga the excellent river, the source of all sacred waters, assumed the form of a deity and worshipped him.
93. Thus the great lord shining with his brilliance stayed there along with the celestial sages and the blessed Devas.
94. Formerly on the top of Himavat in an auspicious place near Gangadvära,1 resorted to by the sages and Siddhas, Daksha began his sacrifice.
1. The same as modern Hara (i) dwar. The actual spot of Daksha’s sacrifice is at a distance of a kilometre from modern Haridwar.
95. The Devas led by Indra gathered together and prepared to attend the sacrifice.
96. It is reported that with the permission of the Lord (Shiva), Devas who were resplendent like fire went to Gangadvāra in their dazzling aerial cars.
97-98. Folding their palms in reverence, the residents of earth, sky and heaven approached Daksha Prajapati, the foremost among sacrificers, who was surrounded by sages, Gandharvas and celestial damsels at Gangadvāra abounding in various trees and creepers.
99. Adityas, Vasus, Rudras, Sadhyas arrived there for their share in the sacrifice along with Maruts and Indra.
100. (Deities of the categories of) Uşhmapas, Somapas, Ajyapās, Dhūmapas (drinkers of hot offerings, soma, ghee and smoke), the two Ashvin-gods and Pitris came there along with god Brahmā.
101. These and many other groups of living beings- Jarāyujas (viviparous animals), Andajas (born of eggs, birds) Svedajas (insects, germs born of sweat) and Udbhijjas (germinating plants and trees) were present there.
102. Devas and their consorts were invoked through Mantras. Seated in their aerial chariots they shone like blazing fires.
103. On seeing them Dadhicha became angry and said, “A man incurs sin by worshipping one unworthy of worship and not worshipping one who is worthy of worship.”
104. After saying thus, the sage spoke again to Dakşha, “Why don’t you invite lord Shiva who is worthy of worship?”.
Daksha said:
105. I have so many Rudras here armed with spears and having matted hair. They stay with eleven forms. I do not know any other great god.
Dadhicha said:
106. He who has invited Shiva, has invited all gods. As I do not see (regard) any other deity superior to Shankara, this vast and rich sacrifice of Daksha will not take place.
Daksha said:
107. “O heroic lord, in this sacrifice, I offer unto Vişhņu, the lord without an equal, all the Havis sanctified by Mantras, and invariably through the Āhavaniya fire, holding the Havis in a golden vessel”.
108. On knowing that Devas had gone, Parvati, the chaste daughter of the king of mountains, spoke to Lord Shiva (her husband).
Umā said:
109. O Lord, where have these gone, led by Indra. O knower of truth, speak truly. There is my great doubt.
Maheśhvara said:
110. The blessed, noble, Prajāpati Dakšha is performing a horse-sacrifice. The heaven-dwellers are going there.
Umā enquired:
111. O blessed lord, why have you not gone to this sacrifice? Wherefore is the departure thither prohibited?
Lord Shiva replied:
112. O blessed lady! All this has been done by Devas only. My share in all the sacrifices is not allotted to me).
113. O beautiful lady! By following the traditional procedure, the Devas do not give me my due share in sacrifice.
Godless Umā said:
114. “O Lord! You are the most brilliant among all the Devas. You excel them in good qualities. You are invincible, unthwartable by your splendour, fame and glory.
115. O blessed one, by this prohibition, I am much distressed. O sinless lord, my body heaves.
116. What indeed is the religious gift I should give or penance I should perform whereby you, my husband, shall have a share of the sacrifice-half or a third of it.”
117. The unthinkable lord delightedly spoke to her who was so agitated. “O goddess of Devas, of slender belly and limbs, you do not know whether your statements are proper.
118. O large-eyed goddess! I know that when men of good qualities speak, all of them do so attentively. But at present god Indra has fallen in delusion and the three worlds are also deluded in every respect.
119. They eulogise me in sacrifices. They sing appropriate Saman Rathantara. In the Brahmasatra, Brāhmaṇas worship me. The Adhvaryus assign my share.”
Parvati said:
120. “Undoubtedly my lord, though not born of Prakruti, you either eulogise or offer self-defence in this assembly of women.”
121. The Lord said: “O Goddess of Devas, I do not eulogise myself. O fair lady, O beautiful one, see and approach the person I create for the sake of my share.”
122. After speaking thus to his wife, more beloved to him than his vital breath, the Lord created from his mouth a goblin that resembled the fury of fire.
123. He had a thousand heads, a thousand feet and eyes. He held a thousand iron clubs, a thousand arrows in his hands.
124. He held a conch, a discus, a mace, a blazing bow, an axe and a sword in his hands. He was terrible and awe-inspiring.
125. He was blazing with a terrible form. Half a moon constituted his crest. He was clad in a tiger-skin dripping with blood.
126. He was terrible with his curved fangs. He was whirling(?). He had wide mouth and big belly. His tongue was like lightning. His lips hung loose. His ears were long. He was inaccessible to all.
127. A thunderbolt brightened his hands. His hair shone with splendour. He was surrounded by wreaths of flames. He was bedecked in pearl-strings.
128. He blazed with brilliance like the fire of Dissolution. His gaping mouth extended up to his ears. He looked terrible all around
129. He had great strength and splendour. He was a great Puruşha and lord. His huge body was capable of destroying the universe. It was as huge as the clustering banyan tree. He blazed like a hundred moons blazing simultaneously or like the fire that burnt Madana.
130. He had four big mouths. His curved fangs were white and sharp-pointed. He had great splendour, fierce brilliance, and enthusiasm. He had the refulgence of a thousand fires and suns at the time of Dissolution of the world. He had the splendour of a thousand moons. He resembled the Mandara mountain with all blazing medicinal herbs. He was equal to Sumeru, Kailasa and the mountain Himavat.
131. He resembled the sun at the time of Dissolution. He had great prowess. His nose was charming. His face was big. His cheeks were fierce; eyes blazed. His face was turbid with the flames of fire.
132. He wore the hide of elephant. He was entwined by great serpents. He had a turban on. He held the moon on the crest. In some respect he was fierce. In some respect he was mild.
133. He wore different flowers on his head. He had various kinds of scent and unguents. His limbs were decorated with different jewels. He was bedecked in ornaments.
134. He wore a shining garland of Karnikära flowers. Due to anger his eyes were whirling and turning. At times he danced in different postures.
135. At times he meditated with his soul in communion. At times he wiped off the gross matter. At times he sang and at times he cried over and over again.
136. He was endowed with the basic attributes of knowledge, detachment, lordship, penance, truthfulness, forbearance, fortitude, mastery and self-enlightenment,
137. He knelt on his knees on the ground. He bowed with palms joined in reverence and stood still. Then he said, “O lord of Devas, command, what work shall I do for you?”
138. The great lord spoke to him, “Destroy the sacrifice of Dakşha”. On hearing the command of the lord, the powerful Virabhadra bowed at the feet of the lord, bending his head.
139. Then he jumped ahead sportingly like a lion released from bondage. He considered that the sacrifice of Daksha was already destroyed by the fury of the goddess.
140. The great goddess, highly fierce Bhadrakāli accompanied him wrathfully to reveal her omnipresence (to all).
141, This is the infuriated lord, having his residence in the abodes of ghosts, who became known as Virabhadra. He dispelled the anger of the goddess.
142. From the hair pores in his body he created the chiefs of Ganas named Raudras. They were the followers of Rudras who possessed great prowess and exploits of Rudra.
143. They were the followers of Rudra. They had the splendour of Rudra. They started immediately in hundreds and thousands.
144. There arose tumultuous roar that filled the sky. By that loud noise, the heaven-dwellers became frightened.
145. O Brāhmaṇas, mountains crumbled, the earth shook. The Meru whirled round. The seas were agitated.
146. Fires did not blaze; the sun did not shine. Neither the planets nor the moving and fixed stars gave forth light.
147. The sages did not speak nor Devas nor Dänavas. From their aerial chariots the Ganas burnt everything enveloped in darkness.
148. They roared like lions. They had terrible forms and great strength. They broke everything. They uprooted the sacrificial posts.
149. They suppressed everything. They danced. Having the speed of the wind and the quickness of the mind, they ran here and there.
150. They broke the sacrificial vessels to pieces. The sacrificial altar shattered utterly, appeared like the stars fallen from the sky.
151-153. There were heaps of foodstuffs and beverages like mountains. Rivers of milk were flowing. Ghee and milk pudding formed muddy slushes. There was honey and gruel water. There were divine sugar candies, powdered like sands. Foodstuffs having all the six tastes flowed through the rivulets of jaggery, charming to the mind. There were meat dishes of several varieties. Whatever sweet foodstuffs they saw, they ate up. They squeezed the juice and licked up the lambatives. Their different faces exhibited different reactions. They rolled everywhere. They sported about assuming different forms. They seized the celestial damsels and molested them.
154. Urged by Rudra’s fury, the Ganas as furious as Rudra himself, destroyed the sacrifice, though it was well guarded by Devas.
155. Others roared loudly terrifying all living beings. Others severed the head of sacrifice and roared.
156. Dakşha, the skilled Prajapati, and the lord of sacrifices began to flee through the sky in the form of a deer.
157. Virabhadra of incomprehensible soul then gauged his strength. He cut off the head* as he passed through the sky.
*Contrast the statement with the next verse & vv. 161, 166 etc.
158. Daksha Prajāpati was confused and lost consciousness.
He was kicked on the head by the infuriated Virabhadra. Being aged and weak, he fell on the ground.
159. The thirty-three crores of Devas of pure souls were bound with noose as strong as fire or lion.
160. Then Devas went to the powerful noble being and said, “O Lord Rudra, be pleased. O Lord, do not be angry with your servants”.
161. Then Brahma and other Devas and Daksha Prajapati spoke with palms joined in reverence, “Please tell us who you are?”.
Virabhadra said:
162. I am neither a Deva nor an Aditya. I have not come here to take meals, nor to visit the chiefs of Devas nor out of curiosity.
163. Know me as one come here to destroy the sacrifice. I am known as Virabhadra and I have come out of the fury of Rudra.
164. Bhadrakäli has come out of the fury of the goddess (Pärvati). Sent by the lord of Devas, she has come near the sacrifice.
165. O Dakşha, seek refuge in lord Shiva. Even his fury is better than the gift of boons from a Deva.”
166. On hearing the words of Virabhadra, Dakşha, the fore most of the upholders of holy rites, propitiated the trident-bearing Shiva, lord of Devas.
167-171. When the premises of the sacrifice were defiled, when the Brāhmaṇas fled, when the hideous and terrible great fire in the form of the constellation Mrugashiras blazed, when the servants whose faces were pierced by spears (screamed), when the uprooted sacrificial posts were scattered here and there, when the place was filled with vultures greedy of flesh rising up and flying, when the sound of hundreds of vixens by the flapping of wings (pervaded the quarters), the Lord of Devas, the conqueror of enemies, the lord having many visions, restrained his Präņa and Apāna strenuously in their places, directed his vision all round. Suddenly came out of the pit of fire the God of gods. His splendour was comparable to that of a thousand suns, moons and the Samvartaka fire.
172. The lord laughed loudly and said again: “O Daksha you are ruined due to ignorance. I hope you are well disposed towards me now”.
173-174. Smilingly he spoke again: “Tell me, what shall I do for you?” After relating what had been narrated to Devas and their preceptors, Prajāpati Daksha joined his palms in reverence and spoke to the lord. He was afraid, suspicious and frightened. His eyes and face were filled with tears.
175-177. “If you, my lord, are pleased, if I am your favourite, if I am to be blessed and if I am to be granted boon, I would choose this. The requisites of sacrifice are collected by me with strenuous efforts over long period. They have been swallowed, eaten, drunk, chewed, destroyed, powdered and scattered in this manner. Let them not go in vain.”
178-179. “So be it”, said the lord, the destroyer of the eyes of Bhaga. After receiving the boon Prajapati Dakşha knelt on the ground and eulogised the bull-bannered, three-eyed lord, the presiding deity of sacred rites, by his thousand and eight names.1
1. This Shiva-sahasra-nama has a number of verses common Mbh. Shānti 284, 69-180.
Daksha said:
180. “Obeisance to you, the lord of the chiefs of Devas, the destroyer of the host of the enemies of Devas. O Lord of Devas, O excellent among the immortals, O one worshipped by Devas and Dänavas.
181. O thousand-eyed one, O hideous-eyed one, O three-eyed one. O favourite of the chief of Yakshas, you have hands, feet, eyes, mouths, heads and cars all round. You stand permeating everything in the world.
182. Obeisance to you, O pike-eared one, O large-eared one, O pot-eared one, O one residing in the sea, O elephant-eared one, O bull-eared one, O hand-eared one.
183. O hundred-bellied one, one with hundred revolutions, O hundred-tongued one, O hundred-faced one, those who practise Gayatri sing about you; those who regularly worship, worship you.
184. You are the protector of Devas and Dänavas, you are Brahma and Indra. O large-bodied one, you are. the lord of the deities. Obeisance (to you), you are the upholder of the waters in the ocean.
185. Devas abide in your body as cows in the cow-shed. I see your body as the moon, fire and ocean.
186. I see you as Aditya, Vişhnu, Brahma and Bruhaspati. You are the cause, becoming, being, agent and instrument.
187. You are the non-existent, the existent-cum-non-existent, the source of origin and the end of the universe. Obeisance to Bhava, Sharva, Rudra and the granter of boons.
188. Obeisance to the lord of Paśhus, the destroyer of And. haka, Trijata (having matted hair in three plaits), the three headed and the wielder of excellent trident.
189. Obeisance to Tryambaka (three-eyed), Trinetra (three eyed), the destroyer of Tripuras, Chanda (the fierce), Munda (one with a shaven head), Prachanda (very fierce) and Dhara (the uplifter).
190. Obeisance to one engaged in listening to Dindima, Lord of Ardhadanda, Nishka (body-less), Vikruta (the deformed one).
191. Salute to Vilohita (ruddy), Dhūmra (coloured), blue necked, Shiva, who is without a compeer.
192. Obeisance to the sun, the lord of the sun, the sun bannered god, the lord of Pramathas, and the bull-shouldered archer.
193. Obeisance to Hiranyagarbha (the golden-wombed), one with golden coat of mail, the gold-crested and the lord of gold.
194. Obeisance to the destroyer of sacrifice, Danda (the staff), Parnapānapuța (one having a cup of leaves for drinking); one who is eulogised, one worthy of being praised, one being eulogised.
195. Bow to Şarva (the all); one who subsists on non-eatable food; one who is the inner soul of all beings and who is the Hotru (sacrificer), to mantra, to one with a white banner on the flag-staff.
196. Obeisance to worshipper, one worthy of worship; the embodied joyous shout, one lying down, one who has lain and one who has got up.
197. Obeisance to the one who is stable; who is walking: who symbolizes a mystic sign, who is crooked, who is habitually dancing and making a musical instrument of his mouth.
198. Obeisance to the one greedy of securing presents in dances; who is engaged in songs and musical instruments, who is the eldest, the excellent and the suppressor of foes.
199. Obeisance to Kalana (creator), Kalpa, Kşhaya (complete dissolution), Upakshaya (subsidiary dissolution), one laughing terribly like the Dundubhi (wardrum), cherished by Bhimasena.
200. Obeisance to Ugra (the fierce one); one having ten arms and a skull in his hand; obeisance to one fond of ashes from the funeral pyre.
201. Obeisance to the terrible, the awe-inspiring one, one observing terrible rites; one of deformed chest and having tip of the tongue and the curved fangs as sharp as sword.
202. Hail to the one greedy of raw and cooked meat; one fond of Tumba-viņā (lute supported by a gourd). Bow to vruşha (the bull or holy virtue) and to Vrusya (most vigorous god), to Vrusni (the mighty) and Vruşhaņa (the fertilizer).
203. Bow to Katamkata (Fire-god), the fierce, the embodied one. Obeisance to Vara-Krişhņa (super dark?), excellent one, the bestower of boon.
204. Obeisance to one having excellent scents, garlands and garments; the excellent and surpassing one. Obeisance to the rain, wind, shadow and sunshine.
205. Obeisance to the attached and detached, the auspicious god wearing a garland of beads. Bow to the Sambhinna (the pierced and broken?), the variegated, the hideous and isolated.
206. Hail to the god with non-terrible form and one extremely terrible, to the auspicious, quiescent and an extremely quiescent one.
207. Obeisance to the single-footed, many-eyed, single- headed one. To the old, greedy and fond of shares (in sacrifice).
208. Obeisance to the one who is worshipped with five garlands; obeisance to Pāśhupata, Chaņda, Ghanţa (equipped with a bell) and one who has consumed the vitals with his bell (?)
209. Obeisance to one having a hundred thousand bells, one fond of a garland of bells, to the restrainer of Prāņa, the renunciation (incarnate), and to Hilahila (a sport).
210. Obeisance to one who makes the “Humhum” sound, who takes us across, who is fond of Humhum sound. Obeisance to Shambhu who is fond of mountains, trees and their fruits.
211. Obeisance to the jackal (fond of) embryo meal. Obeisance to Tāraka (one who takes across), Tāra (ferryboat), to the lord of sacrifices, the one who has fled (or rushed in).
212. Obeisance to the carrier of sacrifices, religious gifts, the goal of penance (Tapya) and the scorching) Sun-god. Hail to the shore (of the ocean of Samsāra?) and the excellent Lord of lightnings.
213. Obeisance to the bestower of cooked food, Lord of cooked food, one born of cooked food, the thousand-headed and thousand-footed lord.
214. Obeisance to him with thousand tridents lifted up, to the thousand-eyed, one in the form of a boy, or one assuming the form of a boy.
215. Obeisance to the protector of children, one sporting with children, the pure and the enlightened, the agitator and the unwoundable.
216. Obeisance to the one whose tresses are marked by waves, the one of unbound tresses, the one abiding by six prescribed rites, the one engaged in three-fold rites.
217. Obeisance to the one who makes people of different castes and stages of life duly function separately. Obeisance to loud sound, one worthy of proclamation, who is Kalakala (the murmuring sound).
218. Obeisance to the one with white and reddish brown eyes, the one with black and red eyes, the one bestower of virtue, wealth, love and salvation. Obeisance to slaughter and the slaughterer.
219. Obeisance to Samkhya, to the master of Samkhya and Yoga. Obeisance to Rathya, Virathya and to one interested in crossroads.
220. Obeisance to the one with a deer-skin for upper garment; to the one wearing a serpent for sacred thread, O Īshāna. O destroyer of Indra. O green-haired one, obeisance be to you.
Obeisance to the sole controller of indiscrimination. Hail to you, O manifest and unmanifest lord.
221. O Kāma, bestower of desires, destroyer of the god of Love , slayer of the laughty and arrogant, Sarva (all in all), O bestower of all, omniscient and twilight red, obeisance be to you.
222. O powerful, mighty-armed one, and highly powerful, lustrous, great cloud, excellent-visioned great Kala, obeisance be to you.
223. (Obeisance to) perpetual ascetic with stout and worn out limbs and matted hair, to one wearing bark garments and deer-skin, to one with matted hair resembling blazing fire and the sun, to one clad in bark garments and deer skin. Obeisance be to one resembling a thousand suns.
224. O one having hundreds of maddening revolutions, O one with tresses half filled with the waters of Ganga, O Chandravarta, Yugåvarta, Meghävarta, obeisance be to you.
225. You are the cooked food, the creator, the bestower, and the maker of food; you are the person cooking food. Obeisance to cook and enjoyer of the cooked food.
226. O lord, you are the lord of chief of Devas and the four-fold living beings, viz. the viviparous, oviparous, the sweat-born and the germinating ones.
227. You are Brahma, the creator of the mobile and immobile. You are their withdrawer; the foremost among the scholars of the Vedas and the knowers of Brahman.
228. Propounders of the Vedas say that you are the very source of Sattva guna, the storehouse of waters, wind and fire; you are the Rug, Saman Mantra and Omkāra.
229. You are the offering in sacrifice, sacrificing itself, the invocation; you are the solemn rite of oblation with words of mantra). The experts in the Veda and singers of Säman sing of you, O great God.
230. You are cited by the knowers of Brahman and those well-versed in Kalpa and Upanişhads, as the one consisting of Rug, Yajur, Saman and Atharvan mantras.
231. The Brāhmaṇas, Kshatriyas, Vaishyas, Shūdras and people of inferior castes worship you alone. The clusters of clouds sing about you by their rattling and roaring thunder.
232. You are the year, seasons, months, fortnights, Kalas, Kashthås, Nimeshas, Yugas, stars and planets.
233. You are the hump of bulls, the peak of mountains, the lion among beasts, Tārkşhya (Garuda) among birds, and Ananta among serpents.
234. You are the ocean of milk among oceans, bow among mechanical devices, thunderbolt among weapons, and truth among holy vows.
235. You are desire, hatred, passion, delusion, infirmity, mental control, restraint of sense organs, enterprise, fortitude, greed, love, fury, success, and failure.
236. You are the mace-bearer, the discharger of arrows, the wielder of Khatvānga, the holder of Jharjhara (drum or cymbals). You chop, pierce, strike, leak and annihilate.
237. You are the holy rite (piety) with ten characteristics. You are wealth, love, Indra, oceans, rivers, puddles and lakes.
238 You are the creeper, the winding plants, the grass and medicinal herbs; you are the animals, beasts and birds, you are the beginning of substance, activity and attributes; you are the bestower of flowers and fruits at the right time.
239. You are the beginning, end and the middle; you are the Gayatri and Omkara mantra; you are green, red, black, blue, yellow and crimson.
240. You are tawny-coloured, dove-coloured, dark-blue, and gold-semened; hence you are known as having good colour.
241. You have names consisting of good letters; you are fond of gold; You are, Indra, Yama, Varuna, Kubera and Agni.
242. You are full-blown; you are Chitra-Bhanu (fire, sun, Bhairava); you are Svarbhanu (Ráhu) and Bhanu (the Sun-god); you are the sacrifice, the sacrificial priest, the Homa, the Huta (what is offered in the fire), the Prahuta (the offering in Bhūta yajña); you are the lord.
243. You are well-winged Brahman; you are Shatarudriya among Yajumantras. You are the holiest among holy, the most auspicious of the auspicious.
244. You are the huge mountain, and the little one. You are the tree, the individual soul and atom. You are the Sattiva Rajas and the Tamas Guna; you are the creation.
245. You are the vital airs such as) Prana, Apana, Saman, Udana and Vyāna; you are the wink of the eyes; you are their expansion and stretching.
246. You are of red-complexioned body, wielder of a mace (gadā) and have curved fangs; you have a huge face and huge belly. You are white-haired and green-moustached. You have three eyes and hair lifted up.
247. You are the parts of dance, song and music, you are fond of singing and playing on instruments; you are Matsya (fish); you are watery, water and conducive to watery life. You are speed, time, Kali and Kala.
248. You are improper time, propitious period and bad (famine-like) time as well as the destroyer of Kāla. You are death, decline and end and the destroyer of the earth.
249. You are the Saṁvartaka fire (annihilating the universe) and clouds of final dissolution. You are Ghata (a duration of time), Ghatika (master of Ghata), Ghanţika (having small bells?), Chūdālolabala (having the strength in swinging locks of hair). You are the power.
250. You are the destroyer of Brahmā; you have fiery mouth; you wield a staff; you have shaven head; you are the holder of a staff; you are the four Yugas, four Vedas, four sacrifices and crossroads (of four paths).
251. You are the knower of the four stages in life; you are the creator of the four various classes of people); you are fond of the perishable and imperishable; you are knavish, uncountable and the lord of innumerable Ganas.
252. You wear the Rudraksha-garland and garments; you are a small mountain; you are fond of hillocks. You are the lord of artisans and the best of them. You are the originator of arts and crafts.
253. You are the destroyer of the eyes of Bhaga; you are the moon, the destroyer of the teeth of Pūşhan. You are Gūdhāvarta (the hidden eddy); you are the concealed one; you resort to hidden things.
254. You are Tarana (one that takes across), Taraka (liberator), Sarvabhūta-Sutarana (liberator of all living beings); you are Dhātri (creator), Vidhātru (dispenser of destiny) and the pre server of living beings, you are the supporter of all.
255. You are austerity, the Brahman, truth, celibacy, straight-forwardness, the Ātman and the maker of all living beings, the living being, the spirit, the source of everything that was, is and will be.
256. You are Bhūḥ, Bhuvah, Svar, the origin of the universe); you are the great Lord, Išhāna, the surveyor. You are the quiescent; hard to be subdued and the destroyer of teeth.
257. You are Brahmävarta, Surăvarta, and Kämävarta. Obeisance be to you. You are the destroyer of Kama’s body; you are fond of the pollen powder of the Karnikära flower.
258. You have a moon-like face and also a terrible one. You are pleasant-faced, wry-faced, faceless, four-faced, multi faced, and always face to face with the enemy in the battle.
259. You are gold-wombed, a big bird (a vulture) and an ocean. You are the greatest and the most) immense being. You are the destroyer of evil, chastiser of the wicked, the wielder of the rod of punishment and fond of battles.
260. You are the best of bulls, the rider of a bull, the bull vehicled one. You are the promulgator of Dharma, the creator of Dharma and foremost among the experts in Dharma,
261. You are the protector of the worlds and the winner (or protector) of the earth, a bestower of honour and honour incarnate; you are stable, fixed, a pillar, motionless and shaking.
262. You are unwardable, dispenser(?) of brilliant poison, unbearable, untransgressable, unsupportable, unshakable, in comprehensible, unconquerable, the victory (itself).
263. You are soft spoken (and of lovable traits), the moon, the subduer. You are chilliness and heat, an unquenchable thirst. You are the mental worries and physical ailments, the remover of ailments and diseases.
264. You are bearable, the sacrifice, the deer-hunter, the storehouse of ailments, handless. You are having a tuft of hair
You are lotus-eyed and lotus-visioned.
265. You are a holder of the rod (of chastisement), the wielder of a staff, adorned with staff, and tonsured head. You are imbiber of poison, drinker of nectar, drinker of wine, drinker of milk and Soma juice.
266. You are the imbiber of honey, ghee and everything: you are very powerful; you are carried by a horse like bull; you are the bull (strong person), with eyes like those of a bull.
267. You are known as Vrushabha (a bull); you are honoured by the people, the moon and the sun are your eyes; Brahmă is your heart; you are fire and water; you are the lord achievable by pious rites.
268. O Shiva, neither Brahmå nor Vişhņu nor the ancient sages can understand your greatness precisely.
269. Your subtle forms do not come within the ken of my vision. Protect me with them as a father does to his son.
270. The Lord is always sympathetic and favourable to his devotees. And I am always devoted to you.
271. May that lord be always my protector-the Lord who after devouring (withdrawing at the time of Pralaya) thousands of men, abides all alone at the bottom of the ocean.
272. Obeisance to the Yogic soul whom persons of impartial outlook, abiding by Sättvic qualities, who have conquered their vital breaths and who are devoid of slumber, see as the brilliant light, while in Yogic communion.
273. I resort to him who lies in the middle of the expanse of water after devouring the living beings, at the close of the
274. You enter the mouth of Rāhu, swallow the moon at night and becoming Rahu, devour the sun too. You are the fire accompanied with Soma.
275. May the Puruşhas of the size of the thumb stationed in all embodied beings, protect me always. May they nourish me and make me flourish.
276. May the Svähás and Svadhas reach them who have gone up from the womb and who have gone beneath. May they be appealing to thein and attain them.
277. Obeisance to them all, for ever, who do not cry and who, stationed in the body, make the living beings cry. Obeisance be to them who are delighted and who delight all.
278-280. Perpetual obeisance to them, who are stationed in the ocean, in the river, in the fort, on the mountains, in the caves, at the roots of trees, in the cowpens, in the dense forests, in crossroads, in the streets, in the quadrangular courtyards, in the assemblies and in the midst of the sun and the moon, in the rays of the sun and the moon, who have gone to the nether worlds and beyond them. Perpetual obeisance to those who are subtle, gross, lean or short.
281. O Lord, you are all in all; you pervade all; you are the lord and the inner soul of all living beings. Therefore, you were not invited to the sacrifice.
282. Since it is you alone who are worshipped with sacrifices with various monetary gifts and since you alone are the doer of everything, you were not invited.
283. O Lord, I was deluded by your subtle Māyā that you were not invited.
284. O Lord of Devas, be pleased with me. You alone are my refuge, my goal, my foundation. I have no other goal or resort.”
285. After eulogising the great lord thus, the Prajapati stopped. The delighted lord spoke then to Daksha:
286. “O Dakşha of good rites, I am pleased with this hymn of yours; of what avail is much talk. You will come near me.”
287. Then the lord of the three worlds, conversant with the appropriate use of words spoke consoling words and said again:
288. “O Dakşha, you shall not be angry due to this hindrance. It is I, none else, who destroyed the sacrifice. You have seen that before.
289. O you of good rites, again, accept this boon from me. With your face beaming with delight, you shall listen to me with attention.
290. O Prajapati, by my grace, you will derive the merit of a thousand Aśhvamedha and a hundred Vājapeya sacrifices.
291-293. Having established the Vedas with their six ancillaries together with the Samkhya and Yoga and performing penances inaccessible to Devas and Dänavas, the Pashupata rite has been evolved by me. This rite is accompanied by objects of worship. It is evolved in secret and is unintelligible to the un. intelligent. In some respects, it agrees with the functions of different castes and stages of life. In some respects, it is contrary to them. It is determined by the meanings of the Vedic passages. It is conducive to liberation from the bondage of individual souls. It can be followed by a person in any stage of life. It is auspicious, O Dakşha, and it liberates one from sins.
294. O blessed one, you shall derive the benefit of this holy rite. May your mental worry be over.”
295. After saying thus to Dakşha, the valorous lord vanished along with his consort and his followers.
296. O Brahmanas, after obtaining his due share as mentioned by Brahma, the lord who was conversant with the holy rites, divided Jvara (fever) into many classes1 for achieving calmness in living beings. Listen to it.
1. Cf. the kinds of Jvara in Mbh. Shanti 243.52-57
297. For elephants it is excessive pain in the head; for mountains it is bitumen; for waters it is the bluish tinge; and in serpents it is the slough.
298. It is Khauraka (cracks in the hoofs) for all cattle. It is barrenness for the earth. O Knower of Dharma! to the elephants it is the obstruction to vision.
299. It is the opening of pores to the horses, the splitting of the crest to the peacocks, the ailment of the eyes to the cuckoos.
300. It is splitting of the bile to the goats. It is Himikā2(?) to the parrots. O Brāhmaṇa, Shrama (fatigue) in the tigers is their Jvara (fever).
2. V.1. hikkika ‘inarticulate sound, cough’ in Mbh. Shanti 283.55. The present chapter is closely similar to Mbh Shanti. 284 (283 as well)
301. O Omniscient lord, it is fever to the human beings. It can enter human body any time, at the time of birth or death or in between.
302. This is the brilliance of the lord that is Jvara. The Lord shall be worshipped, bowed and honoured by all creatures.
303. He who reads the story of the origin of Jvara with un dejected and concentrated mind shall be freed from the ailment. He will rejoice, attaining all joys in accordance with his desires.
304. He who narrates or listens to the hymn of praise re cited by Dakşha, attains longevity. He will never face inauspicious results.
305. Just as Shiva endowed with Yogic power is the excellent of all Devas, so also this hymn of Brahma is the excellent of all hymns.
306. The lord shall be eulogised with devotion by those who desire fame, kingdom, happiness, prosperity, riches, longevity, wealth and learning.
307. The sick, the distressed, the indigent, the frightened, those afraid of thieves and those on the king’s errand are liberated from dangers.
308. He will attain all happiness here itself. He will become the chief of Ganas with this body itself.
309. In a house where the lord is eulogised, neither the Yakshas nor the Piśhāchas, neither the serpents nor the impediments create obstacles.
310. A celibate woman who listens to this with devotion will become the object of respect of the families both from her father’s and her husband’s side.
311. The affairs of the man who constantly listens to or narrates all these will become fruitful without impediments.
312. By the repeated recitation of this hymn, whatever he thinks in his mind and whatever he speaks out, will become realised.
313-314. After offering oblations to the lord, Guha, Goddess and Nandiśhvara, as far as he can, practising mental control and restraint of the sense organs and united in Yogic communion, he shall repeat the names of the lord in the proper order. He will attain his desires, ambitions and enjoy pleasures. On death he will attain heaven surrounded by a thousand women.
315-316. One who performs undesirable activities or one who is defiled by sins becomes free from sins on reading the hymn of Dakşha. After his death he is honoured by Devas and Asuras He attains residence in the same world with the Ganas. Like Indra he shines while seated on a duly yoked aerial chariot. He stays permanently there till the hour of ultimate dissolution. He then becomes the attendant of Rudra.
317-319. So said the holy lord Vyasa, son of Paraśhara. This episode is a secret that shall not be divulged to anyone. After hearing this secret, even the sinners, whether they be Vaishyas, Shūdras or women, will attain Rudraloka. The Brāhmaṇa who recounts this to the other Brāhmaṇas during Parvan days attains Rudraloka. There is no doubt about this.